Shloka 3
साधुवेषद्विजाह्वयावतारकथनम् | Account of the ‘Sādhu-veṣa’ Brahmin-Named Incarnation
Prelude
एकान्तभक्त्या शैलश्चेत्कन्यां दास्यति शम्भवे । ध्रुवं निर्वाणतां सद्यः सम्प्राप्स्यति शिवस्य वै
ekāntabhaktyā śailaścetkanyāṃ dāsyati śambhave | dhruvaṃ nirvāṇatāṃ sadyaḥ samprāpsyati śivasya vai
If the Mountain (Śaila) gives his daughter to Śambhu with one-pointed devotion, then surely and at once he will attain the state of nirvāṇa—indeed, the liberating grace of Śiva.
Suta Goswami (narrating the Śiva Purāṇa account to the sages at Naimiṣāraṇya, within the Śatarudrasaṃhitā narration)
Tattva Level: pashu
Shiva Form: Umāpati
Sthala Purana: The verse frames the marriage-gift (kanyādāna) to Śambhu as a direct occasion for Śiva’s liberating grace (anugraha), a common Purāṇic motif where devotion culminates in mokṣa.
Significance: Holds up ekānta-bhakti as the decisive inner pilgrimage leading to nirvāṇa through Śiva’s grace.
Shakti Form: Pārvatī
Role: liberating
Offering: naivedya
FAQs
It teaches that ekānta-bhakti (exclusive, unwavering devotion to Śiva) becomes a direct cause for liberation, because Śiva, as Pati (the Lord), bestows nirvāṇa by His grace when devotion is wholehearted.
Śambhu here is Saguna Śiva—the approachable, gracious Lord who accepts offerings and relationships (such as marriage). Linga-worship similarly trains the mind in one-pointed devotion, through which Śiva’s liberating power is realized.
The implied practice is ekāgra-bhakti: steady worship of Śiva through mantra (especially the Pañcākṣarī, “Om Namaḥ Śivāya”), along with simple Śaiva observances like applying bhasma (tripuṇḍra) and maintaining regular pūjā with focused mind.